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opposition. The antithetical relation of spirit and nature shows itself in this, that the realm of the purely spiritual is formed of a plurality of substances, of unitary and integral real principles, each of which must ever retain its unity and its integrity; while nature, which was created a single substance, a single real principle, has in its process of differentiation lost its unity for ever, and has brought forth, and still brings forth, a multiplicity of forms or individuals. For this very reason nature, in her organic individual manifestations, each of which is only a fragment of the universal nature-substance, can only attain to thought without self-consciousness. Self-conscious thought, on the other hand, is peculiar to the spirit, since self-consciousness, the thought of the Ego, presupposes the substantial unity and integrity of a free personality. The synthesis of spirit and nature is man. From man's character as a generic being, the result of his participation in the life of nature, Günther deduces the rational basis of the dogmas of the
Incarnation and Redemption. And, as this explains why the guilt of the first parent extends to the entire race, so also does it show how God could with perfect consistency bring about the redemption of the race which had fallen in Adam through the God-Man's union with that race as its second Head, Whose free compliance with the Divine will lay the basis of the fund of hereditary merit which serves to cancel the inherited guilt.
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another being as its own condition precedent or its own creator, which being it must recognize, in contradistinction to itself and its own inherent negative characteristics, as absolute and infinite. Wherefore this being cannot be the
Absolute Being of Pantheism, which only arrives at a realization of itself with the development of the universe; it must be One Who dominates that universe and, differing substantially from it, is the personal Creator thereof. This is the point at which Günther's speculative theology takes up the thread. Proceeding along purely philosophical lines, and prescinding entirely from historical Divine Revelation, the absolute necessity of which Günther contests, it seeks to make evident the fundamental tenets of positive Christianity by the mere light of reason.
374:, but left it in 1824 due to poor health and differences with the Jesuits. For the rest of his life he resided at Vienna as a private ecclesiastic. In 1828 began to appear the series of works in which he expounded his system of philosophy and speculative theology. He wrote extensively, tutored, and served as a chaplain at the court church. He spent most of his life in the city as a reclusive scholar, supported primarily by an annual stipend from a noble patron. Much of his time he spent reviewing literary, philosophical, and theological works, but it did not pay well.
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professor of theology at Bonn, in the summer of 1854. The latter and
Baltzer laboured together until the end of November in that year, when they submitted their written defence to the Congregation of the Index and returned to Germany. Yet their efforts and the favourable intervention of friends in high station failed to avert the final blow, though they served to defer it for a time.
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807:, on 15 June 1857, which declares that Günther's teachings on the Trinity, the Person of Christ, the nature of man, the Creation and particularly his views on the relation of faith to knowledge, as well as fundamental rationalism, which is the controlling factor of his philosophy even in the handling of Christian dogmas, are not consistent with the doctrine of the Church.
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and
Schelling) which he combated. The fact is that the desired result was in no wise attained. The schools of philosophy which he thought he could compel, by turning their own weapons against them, to recognize the truth of Christianity, took practically no notice of his ardent contentions, while the
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is the only one that is possible and conclusive: when the soul, once self-conscious, has become certain of the reality of its own existence, it immediately recognizes that existence to be afflicted with the negative characteristics of dependency and limitedness; it is therefore compelled to postulate
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Before the publication of the Index decree, Günther had been summoned to submit thereto, and in fact had declared his acquiescence, but for him internal submission and rejection of his errors was out of the question. He felt keenly the blow, which he looked upon as an injustice and which embittered
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Günther was a faithful
Catholic and a devout priest. His philosophical labours were at any rate a sincere and honest endeavour to promote the triumph of positive Christianity over those systems of philosophy which were inimical to it. But it is questionable whether he pursued the right course in
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The first result of his ideal thought-process is self-consciousness, the knowledge which man acquires of himself as a real being. Inasmuch as the soul contradistinguishes itself as a real being from whatever appears before it, it arrives at the idea of the Ego. By this speculative process, which
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This world-reality, which God, by the mere act of His will, has through creation called from nothingness into being, does indeed exist as really as God
Himself. Thus the two antithetical factors of spirit and nature in the created world differ substantially from each other and stand in mutual
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in Rome began in 1852 an investigation of Günther's doctrines and writings, Günther being invited to appear personally or to send some of his disciples to represent him. This mission was entrusted to
Baltzer and Gangauf who arrived at Rome in November, 1853. Gangauf was replaced by Knoodt, a
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withdrew from the city. Günther's followers stayed, and organized the clergy and laity against the archbishop's wishes. The Güntherians became advocates of constitutional monarchy. They also advocated for free speech, press, and association. They were repressed upon the
Archbishop's return.
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him; but subsequently he published nothing. Some of his followers, like Merten, now turned away from Güntherianism, but the greater number held to it obstinately, and for many years it found academic support at Bonn (through Knoodt) and at
Breslau (through Elvenich and Weber). After the
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disregarding the fruitful labours of
Scholastic theology and philosophy – of which, like most who scorn them, he had but scanty knowledge – and permitting his thought, particularly in his natural philosophy, and his speculative method to be unduly influenced by those very systems (of
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movement, in which some of them assumed leading parts. Their hopes of thus imparting new vigour to Güntherianism were not realized, whereas, by their separation from the Church, they brought about the final elimination of Güntherian influence from Catholic thought.
495:(Introduction to the Speculative Theology of Positive Christianity), in letter form; part I: "Die Creationstheorie" (The Theory of Creation); part II "Die Incarnationstheorie" (The Theory of the Incarnation) (1st ed., Vienna, 1828-9; 2nd ed., 1846-8);
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Günther's writings sparked a movement which attracted prestigious Catholic scholars as both followers and opponents. Some members of his school received academic professorships in Catholic philosophy. Günther himself turned down professorships at
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in the hope of an offer from Vienna, which he never received. In 1833 he received from Munich an honorary degree of Doctor of Theology, and a similar degree in philosophy and theology was conferred on him by the University of Prague in 1848.
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Peregrins Gastmahl. Eine Idylle in elf Octaven aus dem deutschen wissenschaftlichen Volksleben, mit Beiträgen zur Charakteristik europäischer Philosophie in älterer und neuerer Zeit
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were friendly to Günther and assisted him at Rome. Even the head of the Congregation of the Index, Cardinal d'Andrea, was well-disposed towards him. On the other hand, Cardinals
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Church not only was unable to accept his system as the true Christian philosophy and to supplant with it the Scholastic system, but was finally obliged to reject it as unsound.
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in Prague, and in 1852 one from the University of Munich. Until 1848 occupied a position in that city as a member of the State Board of Book Censorship. He died in Vienna.
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and Vienna's first Catholic political movement. His writings made him a leader among the generation of German Catholic theologians who emerged from the Romantic movement.
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near Vienna with the prince's family brought him under the influence of the parish priest of this place, named Korn, and particularly of
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Günther's religious views had been shaken during the years of his student life by his study of the modern systems of philosophy (
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The Cross and the Ballot: Catholic Political Parties in Germany, Switzerland, Austria, Belgium and the Netherlands, 1785-1985
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Der letzte Symboliker. Eine durch die symbolischen Werke Dr. J. A. Möhlers und Dr. F. C. Baurs veranlasste Schrift in Briefen
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A new edition of these eight works, collected into nine volumes, appeared at Vienna in 1882 under the title of Günther's
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Günther viewed history as "...a dialectic between God's work of redemption and man's constant misuse of his freedom."
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most of the Güntherians named above who were still living at the time (with the exception of Veith) joined the
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The fact of self-consciousness leads him also to the knowledge of God; and Günther believes that the following
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From 1818 Günther was active in the world of letters as contributor to the "Viennese Literary Chronicle" (
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urged his condemnation. By decree of 8 January 1857 the Congregation placed the works of Günther on the
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Süd- und Nordlichter am Horizont speculativer Theologie, Fragment eines evangelischen Briefwechsels
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Anton Günther was born the eldest son of devout Catholic parents at Lindenau (now part of
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Thomas a Scrupulis. Zur Transfiguration der Persönlichkeits-Pantheismen neuester Zeit
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Dietrich, Donald J. "Anton Günther: Catholic Liberal in the Hapsburg Empire".
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of Leitmeritz. Subsequently he studied philosophy and jurisprudence at
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This article incorporates text from this source, which is in the
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Vol. 7. New York: Robert Appleton Company, 1910. 20 January 2021
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Die Juste-Milieus in der deutschen Philosophie gegenwärtiger Zeit
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Vorschule zur speculativen Theologie des positiven Christenthums
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Günther was well-respected. in 1847 he was offered a canonry at
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Lauchert, Friedrich. "Anton Günther." The Catholic Encyclopedia
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Before Infallibility: Liberal Catholicism in Biedermeier Vienna
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Eurystheus und Herakles. Metalogische Kritiken und Meditationen
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381:. In 1849, he received an honorary doctorate in theology from
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799:. The special grounds of this condemnation were set forth by
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Encyclopedia of 1848 Revolutions, (James Chastain, ed.) 2000
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in the Brief addressed by him to Cardinal von Geissel,
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whose work was condemned by the church as heretical
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may be too technical for most readers to understand
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594:Günther's earliest friends and collaborators were
513:(in collaboration with J. H. Pabst; Vienna, 1833);
939:Old Testament Criticism in the Nineteenth Century
478:violence broke out in Vienna, and Archbishop
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1131:Austrian people of German Bohemian descent
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980:Kierkegaard and His German Contemporaries
889:, LiturgyTrainingPublications, 2011, p.44
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329:in the household of Prince Bretzenheim.
234:Learn how and when to remove this message
216:Learn how and when to remove this message
200:, without removing the technical details.
161:Learn how and when to remove this message
941:, Wipf and Stock Publishers, 2010, p.115
511:Janusköpfe für Philosophie und Theologie
321:, where he studied under, among others,
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982:, Ashgate Publishing, Ltd., 2007, p.102
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1019:. New York: Robert Appleton Company.
887:The Conversation of Faith and Reason
99:adding citations to reliable sources
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555:Lentigos und Peregrins Briefwechsel
313:at Haide and from 1800 to 1803 the
1009:Herbermann, Charles, ed. (1913). "
342:Friedrich Wilhelm Joseph Schelling
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964:Yonke, Eric S., "Anton Günther",
869:. Fairleigh Dickinson Univ Press.
832:, friend and associate of Günther
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450:proof of the existence of God
259:(17 November 1783, Lindenau,
850:Evans, Ellen Lovell (1999).
383:Charles-Ferdinand University
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1033:Journal of Church and State
796:Index librorum prohibitorum
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764:Congregation of the Index
721:Johann Nepomuk Oischinger
775:Cardinal von Diepenbrock
1141:Fundamental theologians
667:Johann Baptista Baltzer
397:philosophy in favor of
379:St. Stephen's Cathedral
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978:Stewart, Jon Bartley.
865:Bunnell, Adam (1990).
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771:Cardinal Schwarzenberg
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95:improve this article
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470:Guntherians
430:metalogical
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1090:Categories
837:References
395:scholastic
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1056:Biography
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56:talk page
824:See also
588:Tübingen
413:and the
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277:Austrian
1080:Austria
1042:Portals
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584:Breslau
411:Trinity
372:Galicia
307:Bohemia
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192:Please
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1013:".
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