 And in his “Address on the Tercentenary of the Submission of the Augsburg Confession” (1830), Hegel even goes so far as to present his own work as a “second reformation”: while Luther was the “trumpet which now proclaimed the wondrous sound of Christian freedom”, and that “the things which our Luther set in motion were truly new”, nonetheless “if religion is reformed, the political, legal, and ethical system [ratio civitatis et legum morumque] should also be reformed” (Hegel 1830 [1999: 189])—which thus connects Luther’s religious project to Hegel’s political one, as Hegel also did in the Preface to the Philosophy of  Right.[15]  Heine, in his account of the development of German philosophy written for a French audience in 1834 and published in book form a year later (Heine 1835 [2007]), tells a similar story, which begins with Luther and culminates in Hegel—indeed, its original title was De L’Allemagne depuis Luther. Heine’s work also reflects the role that Hegel gave Luther, as a quintessentially “German” figure, which was to become a common trope in his subsequent  reception.[16]